Maslahah ni kupata manufaa au kuondoa madhara. Inaamuliwa ama kwa akili, au kwa Shari'a. Iwapo jambo litaachwa kwa akili iamue, watu watapata shida kubainisha maslahi halisi, kwa sababu akili ina mipaka. Akili haiwezi kuzunguka kiini cha mwanadamu na uhalisia wake, kwa hiyo haiwezi kuamua kipi ni maslahi yake, kwa kuwa haiwezi kuufahamu uhalisia ili ijue kama jambo ni lenye manufaa au lenye madhara. Hakuna anayeweza kuufahamu uhalisia wa mwanadamu isipokuwa Muumba wake. Hakuna anayeweza kuamua kwa namna ya uhakika kipi kina maslahi kwa mwanadamu isipokuwa Muumba wake, ambaye ni Allah 􀀬. Ni kweli kwamba mwanadamu anaweza kudhani jambo kuwa lina manufaa au lina madhara, lakini hawezi kuwa na uhakika. Ndiyo maana kuiachia akili iamue kipi chenye manufaa kwa msingi wa dhana kutapelekea hatari na kuangamia kwa mwanadamu. Kwani anaweza kudhani jambo ni lenye madhara kisha likadhihirika kuwa lina manufaa, hivyo akajinyima kheri. Anaweza kudhani jambo ni lenye manufaa, lakini baadaye likadhihirika kuwa lina madhara, hivyo akajiletea madhara mwenyewe. Leo akili inaweza kuhukumu jambo kuwa lina madhara, lakini kesho ikalihukumu kuwa lina manufaa. Leo jambo linaweza kuhukumiwa kuwa na madhara, ilhali jana lilihukumiwa kuwa na manufaa. Kutoa hukumu kama hizo (zinazopingana)

The maslahah is an acquisition of a benefit or repulsing of a harm. It is either decided by the mind, or by the Shar’a. If it is left to the mind to decide, then the people will find it difficult to determine the true interest, because the mind is limited. The mind is not able to encompass the essence of man and his reality, so it cannot decide what is an interest for him, because it cannot grasp the reality in order to know whether something is beneficial or harmful. Nobody can comprehend the reality of man except his Creator. No one can decide what is in man’s interest in a certain manner, except his Creator, who is Allah 􀀬. Yes, it is possible for man to consider something as beneficial or harmful, but he cannot be definite. That is why leaving the mind to decide what is beneficial, based on speculation will lead to danger and to man’s peril. For he may think something is harmful and then it appears to be beneficial, hence he keeps the good away from himself. He may think something is beneficial, but later it appears to be harmful, and so he brings harm upon himself. Today the mind may judge upon something to be harmful, but tomorrow it judges upon it to be beneficial. Today something may be judged harmful, while yesterday it was judged beneficial. Giving such (contradictory)

Hukumu za kibinadamu haziruhusiwi. Hili ni jambo ambalo mifumo ya kisekula inajulikana sana kwalo. Wabunge wao wa kibinadamu wanataka kuleta mema kwa watu, kutokana na nafsi zao wenyewe. Tunawaona wakibadilisha na kurekebisha sheria mara kwa mara, hadi maendeleo ya mfumo huo yanakuwa sharti la kutatua matatizo. Hii ni kwa sababu, kwa kweli, hawawezi kufikia hukumu sahihi juu ya mambo na vitendo; hukumu ambayo ni sahihi na ya mwisho. Ndiyo maana huwashutumu watu ambao mfumo wao hauendelei kuwa ni wakaidi na wasiobadilika. Matokeo yake, tunawaona Waislamu wakiathiriwa, katika jambo hili, na makafiri. Kwa kujilinda wenyewe na dini yao, na kwa sababu wako mbali sana na kuelewa kwa usahihi asili ya Uislamu, tunawaona wakielekea kwa maadui zao kwa kupitisha namna hii ya kufikiri.

judgements is not allowed. This is something for which secular systems are well known. Their human legislators wish to bring good for the people, from themselves. We see them constantly changing and altering the laws until the development of the system becomes a requirement for solving problems. This is because in reality, they are not able to arrive at the correct judgement on things and actions; a judgement that is correct and final. That is why they accuse people whose system does not develop as being rigid and static. Consequently we see the Muslims being affected, in this aspect, by the Kuffar. In defence of their own selves and their deen, and because they are far away from correctly understanding the nature of Islam, we see them drifting towards their enemies by adopting this way of thinking.

Muumba ndiye pekee anayeweza kusimamia mambo ya binadamu na kutatua matatizo yanayotokana na mahitaji yake ya kiumbe hai na silika zake, na kumwezesha kuyatosheleza kwa njia sahihi. Kinachohitajika ni suluhisho sahihi kwa uhalisia unaopaswa kushughulikiwa. Kwa kuwa uhalisia wa binadamu umewekwa wazi na hauwezi kubadilika, basi suluhisho lake pia linapaswa kuwa la kudumu na lisibadilike. Mwanadamu, kama mwanadamu kulingana na maumbile yake ya asili, anahitaji kutosheleza mwelekeo wake kuelekea wanawake. Kwa kuwa wanaume na wanawake katika uhalisia wao wa msingi hawabadiliki, basi uhusiano kati yao, kimsingi, ni wa kudumu. Haikubaliki kwamba tuweke mfumo wa kubainisha uhusiano wa mwanaume na mwanamke, kisha turudi nyuma na kuubadilisha mfumo huo baada ya muda fulani kwa kisingizio cha maendeleo, ilhali uhalisia wao haujabadilika.

The Creator is the only one Who can manage the affairs of man and solves the problems that arise from his organic needs and instincts, and enable him to satisfy them in a correct manner. What is required is the correct solution for the reality that is to be treated. Since the reality of human beings is fixed and does not change then his solutions should be constant and not change. The man, as a man according to his original nature, needs to satisfy his inclination towards women. Since men and women in their essential reality do not change, then the relationship, in principle, is constant. It is not acceptable that we set down a system to define the relationship of a man with a woman, and then go back and change the system after a certain period of time under the pretext of development, even though their realities have not changed.

Pombe, kama uhalisia, ni ile ile na haijabadilika. Basi sababu ya kubadilisha hukumu yake ni ipi?

Alcohol, as a reality, is the same and has not changed. So what is the reason for changing its rule?

Kamari, kama uhalisia, ni ile ile na haibadiliki. Basi sababu ya kubadilisha hukumu yake kila mara ni ipi? Na kuna mifano mingi zaidi ya hii.

Gambling, as a reality, is the same and does not change. So what is the reason to change its rule all the time? And there are many more examples than these.

Hivyo ndivyo "maendeleo", "unyumbufu" na "usasa" vinavyokuwa sifa za mifumo iliyotengenezwa na binadamu, ambayo haiwezi kupelekea ukweli. Itaendelea katika mchakato wa mabadiliko, ambao unaonyesha kutoweza kwa binadamu kujiongoza mwenyewe kufikia mfumo sahihi. Mchakato huu wa mabadiliko unaonyesha kutoweza kwao, lakini wao hutumia maneno mazuri kama "mageuzi". Ni kutokana na msimamo huu ndipo mtu anapaswa kukataa kanuni ambayo watu wanadai inatoka katika Shari'a: 'Haikatazwi kwamba hukumu zibadilike kulingana na mabadiliko ya wakati na mahali.' Badala yake, mtu anapaswa kukataa kanuni hii.

That is why “development”, “flexibility” and “modernisation” are features of man-made systems, which do not lead to the truth. They will continue in a process of change, which expresses man’s inability to guide himself to the correct system. This process of changing expresses their inability, but they use beautiful words such as “evolution”. It is from this standpoint that one must reject the principle that people claim to be from the Shar’a: ‘It is not renounced that rules change according to the change of the time and place.’ Rather, one should reject this principle.

Kwa hiyo, hukmu ya Allah 􀀬 juu ya suala moja ni moja, na haiwezi kuwa zaidi ya moja. Uhalisia wake ukibadilika, basi hukmu hubadilika kulingana na mabadiliko ya uhalisia huo. Hivyo, zabibu huchukua hukmu ya uhalali, lakini uhalisia wake unapobadilika na kuwa pombe, basi hukmu hubadilika na kuwa haramu. Pombe inapogeuka kuwa siki, basi inahitaji hukmu nyingine, ambayo nayo ni ya uhalali. Kwa hiyo hakuna nafasi ya kuzingatia wakati wala mahali. Hivyo, kitu hakikatazwi mahali pamoja na kuruhusiwa mahali pengine; wala kitu hakiruhusiwi wakati mmoja na kukatazwa wakati mwingine. Wakati na mahali hazina athari yoyote juu ya hukmu ya Shari'ah.

Therefore, the hukm of Allah 􀀬 on a single issue is one and cannot be more than one. If its reality changes, then the hukm changes according to the change of the reality. Thus, grapes take the rule of permissibility, but when its reality changes and it becomes alcohol, then the ruling changes and it becomes prohibited.When the alcohol changes to vinegar, then it needs another rule, which is also one of permissibility. Hence there is no consideration for the time and place. Thus something is not prohibited in one place, and allowed in another; neither is something allowed in one time and prohibited in another. Time and place have no effect on the Shar’ee rule.

Sharia ya Kiislamu ina kanuni za matukio yote yaliyopita, matatizo yote ya sasa, na matukio yanayoweza kutokea. Hakuna tukio linalotokea, hakuna tatizo linalojitokeza, na hakuna jambo linalofanyika bila kuwa na hukumu yake. Sharia ya Kiislamu imeyakusanya matendo yote ya binadamu kwa njia kamili na ya kina. Alisema ﷺ:

The Islamic Sharee’ah contains the rules for all past incidents, all the current problems and the incidents that may occur. No incident happens, no problem occurs and no event takes place without there being a rule for it. The Islamic Sharee’ah has encompassed all the actions of human beings in a complete and comprehensive manner. He 􀀬 said:

"Nasi tumekuteremshia Kitabu (Qur'ani) kama ufafanuzi (tibyaan)

“And We have sent down to you the Book (the Qur’an) as an exposition (tibyaan)

…ya kila kitu.” [TMQ 16:89]. Kwa hiyo Shari'ah ama inatoa dalili kutoka katika Qur'ani na hadithi kuhusu kitendo au jambo hilo, au inatoa sababu ya kiungu ya kuliwekea sheria. Hili linahitaji kutajwa kwa 'illah, inayoonyeshwa na maandiko, yaani 'illah shar'iyyah (sababu ya kisharia) na si 'illah 'aqliyyah (sababu ya kiakili). Hapa tunahitaji kufafanua tofauti iliyopo kati ya qiyas ya kiakili na qiyas ya kisharia.

of everything.” [TMQ 16:89]. So the Sharee’ah either presents an evidence from the Qur’an and hadith regarding the action or thing, or gives the divine reason for its legislation. This requires the mention of an ‘illah, indicated by the text, ie the ‘illah shar’iyyah (Shar’ee reason) and not ‘illah ‘aqliyyah (rational reason). Here we need to clarify the difference between the rational analogy and the Shar’ee analogy.